Achron Shel Pesach

Once the first days of Pesach end, the remainder of the Yom Tov seems to be dedicated to one concept. Between the Leining of Shir HaShirim, and the focus on Krias Yam Suf, our minds are never far from thoughts of Shira. If this part of Yom Tov is so clearly focused on this idea, it certainly behooves us to try and understand how it related to us, and can inform our lives. Perhaps we can do so by examining the Haftorah for Shvi’i Shel Pesach which, unsurprisingly, contains a Shira as well.

The Shira that we Lein was composed by Dovid Hamelech and appears in Sefer Shmuel, as well as in Sefer Tehillim with slight differences. As we can expect from the Neim Zemiros Yisroel, the Shira is quite stirring, with soaring praise of HKBH. There is prose, to be sure, as Hashem is called “Sali U’Metuzudosi”, a reference to the rock-solid protection He provides. There are also direct and plainly spoken declarations of gratitude: “B’Tzar Li Ekra Hashem…V’Yishma M’Hechalo”. Dovid attests that when he was in pain, when his troubles were overwhelming, he called out to Hashem and felt that his Teffilos were heard. We also find some well-known phrases that describe the relationship Dovid had with the Ribbono Shel Olam: “Ki Atah Neri Hahsem V’Hahsem Yagiah Chaschi”. Indeed, Shira itself is layered with meaning—its words are inspiring on their face, all the more so after deeper study. The way it is introduced, however, begs explanation even on the simplest level.

The Navi begins by telling us: “Vayidaber Dovid L’Hashem Es Divrei Hashira HaZos B’Yom Hitzil Hashem Oso M’Kaf Kol Oyvav U’Mikaf Shaul”. At first glance, it would seem that this Shira was written as a response to Dovid being saved from Shaul—certainly an occasion worthy of Shira. If that was the case, however, why would it have been placed here, at the end of Sefer Shmuel? This Shira comprises the third-to-last Perek of the Sefer, which seems to take place not long before Dovid is Niftar—why would the Navi now recount a Shira said so many years before?

Rashi explains that this Shira was indeed said “L’Es Zeknuso”, when Dovid Hamelech was older and had been saved from numerous enemies, as indicated by the words “B’Yom Hitzil Hashem Oso M’Kaf Kol Oyvav” are therefore accurate. Shaul is called out specifically, Rashi further explains, because he was the prime enemy of Dovid Hamelech and the Nes of that salvation therefore merits its own mention.

Radak takes a similar approach with regard to the chronology of the Shira. He adds that that Shaul was “Shakul Keneged Kulam”, and persecuted Dovid in an amount equal to the others. It was for this reason that he deserved specific mention in this Shira.

While the approach of Rashi and Radak is based in Pshat, there is another way to understand the Shira and its context.

Metzudos first cites the Pirush of Rashi but then suggests another Pshat: “ B’Chol Es She’Bah Alav Tzara V’nitzal Mimenah Az Haya Shar Hashira Hazos”. This was a Shira that Dovid wrote earlier in his life, and every time he experienced a Yeshua, he would sing these words in praise of Hashem. Malbim takes a similar approach as well, based on the words of Abarbanel here.

The implication of this Pshat is that Dovid wrote this Shira after his first major victory, “B’Yom Hitzil Hashem Mikaf Shaul” and repeated it each subsequent time that he was the recipient of a Hatzlah. This allows us to understand the specific mention of the Hatzalah from Shaul in this Passuk—the origin of the Shira was in that victory—but raises a question of its own. If the Shira was originally written when Dovid was saved from Shaul, why is that mentioned second? The Passuk should tell us that Dovid said this Shira when he was saved from Shaul and then when he experienced further Yeshuas Hashem. Why is Shaul mentioned last?

Perhaps we can answer this question, and develop a better understanding of this Shira, by answering another question that can be asked on this Passuk.

The Navi begins with the words “Vayidaber Dovid L’Hashem Es Divrei Hashira HaZos”. The choice of the word “Vayidaber” is a bit surprising: is not a Shira sung? Why would the Navi use the words “Vayidaber Dovid”, which means that Dovid said the Shira and not “VaYashar” or a similar Lashon more specific to Shira? In the case of Shiras Devorah, for example, the Navi says “VaTashar Devorah”, and not “VaTidaber Devorah”, why here is the word “Vayidaber” used? The addition of the word “Divrei”, from a similar root, is notable as well—why is this Shira called “Divrei”, when others such as Shiras HaYam and Shiras Devorah are not?

This question becomes more pressing once we understand the connotation of these terms.

In Parshas Ki Sisa, Moshe Rabbeinu is told: “Kesov Lecha Es HaDevarim HaEla…” The Medrash Rabba on those words tells us: “Kol Makom Shekasuv Davar Devarim HaDevarim Alos V’Tochachos Hem”. Anytime the words “Davar” “Devarim” or “HaDevarim” are used, it is a Lashon of Tochaca, rebuke. Although the Medrash mentions these words specifically, it is clear from the Etz Yosef here that this applies to other forms of the root word “Davar” as well. It seems, then, that the root word “Daber” always implies a harsh or reproachful tone. Why would the Navi employ such a term, twice, in a Passuk speaking about a Shira? In light of this Medrash it seems imperative to understand why the terms “Vayidaber” and “Divrei” are used here.

Perhaps if we have a better understanding of the Koach of Shira, we will be able to understand the way in which it was used by Dovid Hamelech, and why this Passuk is written the way it is.

The Medrash Shochar Tov teaches us a fascinating fact about Shira: “Kol Mi SheNaseh Lo Nes V’Omer Shira B’Yodua Shemochlin Lo Kol Avonasav”. Anyone who experiences a Nes and recites Shira, is guaranteed to recieve Mechliah for all his Aveiros.

How does this work? It is clear from the rest of the Medrash that the Mechila follows the Shria, and not vice versa. Why is Shira a precursor to Mechila? What happens when one says Shira that puts him in position to have his Aveiros forgiven?

Although we do not have Shira in our times, we have a Halacha that seems to be related: if one arrives at a spot in which he experienced a Nes, he recites a Bracha. In addition, the Psak of the Shulchan Aruch is that if one experienced multiple Nissim, in multiple locations, and arrives at one of the sites, he mentions all the other Nissim and locations as well, and includes them in the Bracha.

The Zera Shimshon, written by R’ Shimshon Nachmani in the late eighteenth century, explains that this Halacha teaches us an important fact about Nissim: if one experiences a string of Nissim they are, perforce, connected to one another. This is because it is only if one internalizes the Nes properly, by understanding its true cause and expressing adequate Hoda’ah to HKBH, will the next Nes occur, and so on. If, on the other hand, he is a Kafuy Tov, and denies that his salvation came throught the Yad Hashem, he will not be Zoche to further Nissim. Therefore, when one sees the location of a Nes, he must recognize all that came before and after it, becaue they are all connected since only his appropriate reaction to one Nes can allow for another to occur.

This, explains the Zera Shimshon, is the explanation of the Medrash: if one experiences a Nes, and his reaction is to say Shira, it is clear that he truly recognizes the root and cause of the Nes, and his Hoda’ah to Hashem is adequate. It is this level of Bitul to the Ratzon Hashem, this level of true Emunah that brings the Mechilas Avonos mentioned in the Medrash. This Mechilas Avonos of course primes him for further Nissim, as we have seen, for he is now a Tzaddik Gamur and certainly worthy of continued Chasdei Hashem.

Based on this, concludes the Zera Shimshon, we can explain the words “Hodu LaHashem Ki Tov Ki L’Olam Chasdo”: If we thank Hashem when we see his Tov, the Chesed will continue L’Olam. It is proper recognition of the Nissim and Tov that we experience that ensures that this Chesed will perpetuate itself.

Perhaps now we can understand the Passuk that introduces the Shira of Dovid Hamelech.

If one approaches a Nes with the truly correct mindset, his Shira will indeed have an element of Tochacha: in reflecting on that which has occurred, he will remind himself how utterly powerless he is to affect the world around him. Any hint of “Kochi V’Otzem Yadi” will be abolished as he recognizes the true source of his salvation.

This was the Shira of Dovid Hamelech: “Vayidaber Dovid L’Hashem Es Divrei Hashira HaZos”. Yes, he sang Shira, praising HKBh for the Tova with which he had been bestowed, but this Shira was self-reflective. He used these moments of clarity to reaffirm his complete Emunah in the Borei Olam, and erase any remaining sense of self-reliance.

It was this Shira of Tochacha that propelled Dovid Hamelech—it was the song of his life.

Dovid wrote this Shira B’Yom Hitzil Hashem Mikaf Shaul, when he was first saved from Shaul. But he did so in a way that affected him very ddeply, instilling in himself a sense of Bitul to the Borei Olam, and a complete Bitachon in HKBH. It was a Shira of inspiration, but also introspection, one that carried him to the next Nes he experienced. For the remainder of his days, whenever Dovid experienced a Nes, “B’Yom Hitzil Hashem Oso M’Kaf Kol Oyvav”, he would sing this Shira, reaffirming everything he knew and understood about the way the world truly works.

Each time he did so, every time he repeated this Shira, he would remember the original Nes, the one that allowed the others to occur: the Yeshua from the hands of Shaul. It was that seminal moment, about which he composed this Shira originally, that fashioned Dovid into one who was Melumad B’Nissim. Because he reacted to the first Nes appropriately, he received Kaparas Avonos, and was a Tzaddik Gamur, ready to experience another Nes, and then another. All throughout it was the Divrei HaShir, the song of gratitude combined with introspection, that accompanied him.

The final days of Zman Cheiruseinu are devoted to the concept of Shira, and this is a lesson that we can use to make these concepts real to us. We must recognize the many Nissim that we experience, the Tov to which have accustomed ourselves, and take the opportunity to properly thank Hashem, and remember what our true role is. If we are successful in doing so, we will certainly see continued Nissim, “Ki L’Olam Chasdo”.